What is Psychoanalysis?

What is Psychoanalysis?

What is psychoanalysis: the inquiry could echo the response “It is what it is,” yet this is an answer equalling the reply of a god, which psychoanalysis is not, neither is a panacea representing a tyrannical oath promising to cure one’s suffering with a special modus operandi- techniques are the weapons of those who cannot understand freedom and responsibility, and with whom philanthropy collects a dreadful meaning; and, within these musical notes of thought, Lacanian Psychoanalysis, any decent psychoanalysis cored on those ethics, in general, represents the human right to speak up, to form one’s own ways of life- and death. From the moment one attempts, or, even worst, to answer that question – What is psychoanalysis – in the formula of one statement for the minds of all, with the confidence of the dictator, one does practise at the very best case scenario a bad psychotherapy- for, psychoanalysis, is something created with each one of the analysands, as much as the analyst who is gratified to lack of memory so to accommodate that novel desire by the subject of the unconscious. Psychoanalysis cannot be but a plasmatic breathing liberty within a geometry of motion, within the process of which, a subject creates the soil for its own idiomatic tongue: that is why it is an enigma, not to be answered but to be formed, which, among other things, paints the beauty and the plurality of human subjectivity. A subject begins by conversing the speech into silence.

Languages

Psychoanalytic treatments and consultation in English or Greek.

London Office

The psychoanalytic practice is located in London at the following address, and opposite the British Museum:

91 Great Russell Street

Bloomsbury

London

WC1B 3PS

 

On the Symptom

Symptoms treated by Psychoanalysis: Life.

Discontents- that is a symptom, which makes a subject bear an incomparable weight, in one way or another. Unique individuals have unique ways of discontent although the outcome- filtered in the cultural discourse- may appear the same in the violent forms of grouping, turning what ought to be private into something indiscriminate out of context with one’s personal experience as if the subject itself were the symptom to a brilliant theory of an illness. In Lacanian orientation each voice is inimitable, and each symptom is a subject, an outcome of the body’s exposure to language beyond the general formulations of cause and effect- this is the affect of a cause, which, in time, has shaped the body into a discursive one: in fact, not one but another one.

What is the Oedipus myth, if not the structuring of the question “What does it mean to be a human?” a question that outshines the illuminations of both biology and cognition- in fact, and, to be defined: it is a different biology: for biology means the word of life; if it is more apposite, life speaks. Although the word analysis relates to destruction, which is, breaking down into the smallest agencies, it is apropos to describe it as creation, a formation, one that Lacan utter as the direction for the formation of analysts as well, not in mass production but as one by one. In this manner each one’s symptom exists- beyond the statistical silence of individuality, but one by one, dissimilar.

 

The only certainty being one’s anxieties, manifested through a number of symptoms, only to be categorized into a group of syndromes and such we tend to become: yes, if this is the declaration of a manifesto equal to the ethical guiding principles of a slave. Subjects’ symptoms are the results of a discourse that has marked the entrance of their bodies within the social discourse, and the rebellion towards the demand of subjection, not subjectivity, is the topology of the indication of the symptom, which is, faithfully to the steps of the act, the instant of the subject’s next performance. The entrance into analysis, or, better stated, the crossing towards this path happens not because of the violence of the symptom but because of the symptom’s malfunction, or, if it is favored, the subtraction of enjoyment from the indication of agony, with gratification- one it static: panic attacks, anorexia, boredom, repetition of failed relationships and incidents- no, these do not need cognition because it is their cognition that brings about their failure, doomed into a system of mastery between ideal goal and disillusionment.

 

We have rushed too much, so much that we have forgotten that speech, as much as in the myth of Oedipus, has been the marking and seminal reference to one’s destiny, written yes but not ours and certainly not the only form of writing- for, when analysand read they actually sculpt: a novel truth. The hastening towards an ideal led to the loss of a place, not a place to bring to a standstill, but, on the contrary, one from where we choose our departures. When a subject reaches that elastic point of departure, psychoanalysis is, does not become, only a moment. No more than an act.

Contact Details

For Psychoanalysis at the London office, you can use the following contact details:

Phone number: 02032396979

Email: petrospatounas@freudianletter.com

On Psychoanalysis’ Theory

On the Theory of Psychoanalysis.

Psychoanalysis does not exist- it is not solid; it is oriented until it is dissolved again: as much as the analyst; this orientation is the other side of Lamella. In the beginning there is the deed- one that it is not without speech, a tongue that stutters its letters and hesitates when it encounters its desire, yet igniting the proposition of inflowing into analysis; it is accompanied by the dissatisfaction and questions that do possess their question marks; this is the ingress into analysis, into what has been until that moment without time, not because it has not been calculated but because it was infinite.

 

Many One could refer to a method, an old one, out of use- yet how can free speech be out of use: it is, when one is somehow dead, or, a mere Master attributing demands to its own echo. Lacanian Psychoanalysis does not refer to a system, neither to magic- perhaps we could, if we think of the authority of words to shape our lives; only in this sense. Psychoanalysis is not an application, neither a technique or a secret knowledge applied on a subject’s life experience- it is not even about clichés we have been exposed to throughout the decades after Freud’s discovery of the Unconscious; and certainly, it is not about being an “instead of.”

 

It is in itself, not what it is, but, what it becomes, and with each analysand the testimony is altered. Itself, it is an occurrence through which a subject constructs, or reconstructs in a different fashion, not memories, but the points of location through which subjectivity, that is, no more than being a person, is hearted: one can murmur a different kind of time, one counted with heart beats, and yet again one is to form a question. What makes a heart beat- this is not a riddle towards a biologist, for, when the subject suffering from anorexia enters analysis, what we are ethical into addressing is not the imaginary skeletal body but the obesity in the mirror- from this does the subject in question suffers. That is the geometry of motion of psychoanalysis and its flowing place within civilization.

Links to Freudian Psychoanalysis

These are a few links to other websites related to Freudian and Lacanian Psychoanalysis:

 

LACANIAN FORUM

A Forum for transmission of psychoanalysis in the Lacanian orientation, in London, UK.

 

LACANIANS IN PRAXIS

Lacanians In Praxis is a website for various Lacanian psychoanalysts offering psychoanalytic treatments, mainly in different areas of London.

 

THE SCHOOL OF THE FREUDIAN LETTER

The School of the Freudian Letter is a school of analysands dedicated in the formation of analysts and desiring subjects.

 

Cyprus Society of the SFL

The website of the Cyprus Society of the SFL.

 

LACANONLINE.COM

LacanOnline.com is a site for exploring psychoanalysis through the work of Jacques Lacan.

 

Blog Index

On the Nix-Being

And they ask for solutions and patterns, for they separate their being from the topology: this is the great Nix to desire my dear friend. They demand explications and ornaments smelling like motives, recurrently and not once in a blue moon as the expression has it, on the level of the structure thus turning geometric space and life itself into a psychology of knowing how, because they separate themselves from the topology believing in the purity of observation, at first, and then of an action- subjects who shall never understand the value of an Act since they will never abandon their bodies: the performer of the Act sees not himself, the Other is not a mirror. The temple of those who have tricked the messengers of truth has prophesied about ontology because its priests, with good intentions, as all roads to hell are build, emanated not what is life, and that what it has been gifted as an orientation of desire and of an Act does not and should not operate as an opposite or a reverse: what a dejected commiseration to set psychoanalysis as the reverse of something else- be that the reverse of the discourse of the master: the messengers of truth suddenly roared like lions, not like those of Judah, neither akin to the Nemean one, upon which the Greeks, not the Gentiles, have build arrogant houses of medicine: and their words sculpted that the Explication de Texte is as good as it gets when it comes to the structure, but is this the call of life in question, since, what is lost here, is not only the freedom of he who can respond, but the ability of the psychoanalyst to reciprocate to the respondents’ response: Persephone is allowed to strode her beauty on the earth only for a specific time per year, because of that pomegranate: it took the God of the dead to separate her from her mother.

Those figures are literal, as much as the Act is: strong and divine voices are beseeched by desire itself to perform such Acts: “And I heard one of the four living creatures call out, as with a voice of thunder, Come.” And that creature that likes to bruise whatever clean there is around it as if it were the ancient python of Apollon spreading rottenness from everywhere it passes, was cloning itself with the figures of women and they willingly gave their bodies to it: and they did so because they thought that women ought to behave like men- but every doppelgänger can only be evil, such the tradition has it, and it is good as long as it serves the mirror image- which in this case is a static know how: such this creature teaches that is desire. And if your body and soul do not fit to the image, they ought to be reproduced with this rape of desire- God forbid it to call it a desire- then the Procrustean bed is used to fathom the emptiness on the one for all: desire cannot be at the dimension of the Other. Everything is a way of living so desire is not sacred- it is not because in all eternity they confuse it with jouissance: there cannot be desire without an Act, and there cannot be an Act with an Other- the equation here is simple to finish, simple but an anathema. The αλάζων is an impostor and a no-father: an orientation can have no binary and therefore the topologies and structures, kingships or not, based on good and evil are modes of jouissance and the bases of the imaginary- it is onto this throne of a ghostly father that the Son of the Whore will rule the world, but, to do so, this Anti-Being and hater of desires, needs to pollute discourses and annihilate their main reference points allowing movement: for what the trained eye of the Senex Iratus observes and theorizes to the youth as the dust of the drive, is unexpected and unnecessary when the psychoanalyst is implied in motion.

And the child who has received light has brought forth the papyrus with the dictum, that the Act has the substance of schizophrenia minus the melancholy of not been anything but the manure of the Other, for, when such a complaining topology exists then a minimum structure of triangular dualism has a παρουσία as well; and when the atheists have been exposed to the reading of the child they laughed because they thought that mermaids do not understand the binaries and their architectural manifestation in relation to ideals and mirrors, and that, the truth to respond to them should not be different than an Act because it is a new body other than that of the binary.

The boy has then burned the papyrus because it was cold and the fire ought to remain alive. It is a pity, he murmured, that they expected the papyrus to teach them about desire: they still do not get it, he muted his whisper and enjoyed the warmth.

Leave a Reply

Your email address will not be published. Required fields are marked *

This site uses Akismet to reduce spam. Learn how your comment data is processed.